Anabaptist Mennonite Biblical Seminary

Immigrant-led social movements in the United States contribute to peacebuilding, catalyzing new Christian approaches to contest global violence and increase relational justice. This article is a reflective exchange on dialogue as method and praxis between two research collaborators pursuing this argument: a leader of the Latin American immigrant-led movement Movimiento Cosecha and an engaged scholar of peace studies and Christian ethics. Their conversation highlights challenges and opportunities in centering immigrant-led social change efforts in church ministries, vulnerability and power in intercultural research partnership relationships, and reshaping accountability. Key themes include the significance of long-term relationship-building, Indigenous knowledge systems, and negotiating the complexity of representation in writing rooted in collaboration. By foregrounding lived experience, the dialogue emphasizes the need for sustained, reciprocal engagement, and the co-development of ethical practices. The format itself—dialogue—shares a Latin American and Latine-inspired model for such engaged peacebuilding research and praxis.

There are solid strategic reasons for libraries to continue collecting materials in print format, but these may not always be obvious to institutional administrators and others outside the library. Especially in the field of religious and theological information, print collections continue to be a significant resource for researchers. However, internal and external pressures at institutions with religion and theology programs have driven a desire to abandon print collections, often at odds with librarians. Librarians in the areas of religion and theology need to be able to make the case for widest possible access to important resources both in the present and in the future. I present a way to make this case on one sheet that is hopefully easy for non-librarians to understand. I also offer ideas of when and where to present this case.

The Lutheran World Federation invested considerable time and resources in the 1990s exploring the relationship between Christian worship and culture. As a result of their research, they have put forth the assertion in "The Nairobi Statement" that worship relates dynamically to culture in at least four ways: transcultural, contextual, counter-cultural and cross-cultural. Numerous position papers and several important publications have been generated by theologians, anthropologists, and liturgists exploring these matters, but missiologists have been largely missing from the conversation. This article attempts to engage in a much needed discussion with four missiologists who analyze the four areas identified and apply a missiological lens to the conversation. More papers and publications merit additional reflections by other missiologists on this important issue in the years ahead.

COVID-19 is affecting Christian mission in many different ways. Doubtless it is inspiring some people to initiate new mission efforts, while in other contexts it is causing thriving mission to change radically or cease altogether. In this forum article, three missiologists write essays about how mission was affected during the influenza pandemic of 1918–1919, the event most frequently compared to COVID-19 for its similarly worldwide scope. James Krabill’s essay describes how the earlier influenza pandemic led to renewed spiritual vigor in Nigeria and the establishment of several new denominations in West Africa, which remain influential today. Robert Danielson’s essay examines how a ministry to sailors in the early 20th century, known as the Floating Christian Endeavor, was negatively impacted by the influenza pandemic. This article concludes with Benjamin Hartley’s story of how the life of John R Mott, perhaps the most famous world Christian statesman in 1918, was also affected by the influenza’s scourge. These historical essays provide both inspiration and consolation for contemporary mission initiatives as missiologists and other Christian leaders seek to respond to the crises of their own day.

and a Master of Divinity student at the

Die Christologie des Lammes in der Johannesapokalypse. Eine Studie zu Hintergrund und rhetorischer Überzeugungskraft des Bildes.

The concept, and arguably the practice, of “power” has undergone extensive renovation during the past 60 years or so. Whereas classical social theorists tended to write of power as a relatively sta...

Previous articleNext article No AccessBooks to Dig intoDictionary of Daily Life in Biblical and Post-Biblical Antiquity. By Edwin Yamauchi and Marvin R. Wilson. Peabody, MA: Hendrickson, 2014–2015. Vol. 1 4 307 (A–Da): pp. 436. Paperback. $24.95. ISBN 9781619704602; Vol. 2 4 307 (De–H): pp. 600. Paperback. $24.95. ISBN 9781619706408.Safwat MarzoukSafwat MarzoukAnabaptist Mennonite Biblical Seminary Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Near Eastern Archaeology Volume 78, Number 4December 2015 A journal of ASOR Article DOIhttps://doi.org/10.5615/neareastarch.78.4.0306 Views: 7Total views on this site Copyright 2015 American Schools of Oriental ResearchPDF download Crossref reports no articles citing this article.

This chapter argues that without explicit, theoretically robust, and practically grounded theological reflection, scholarship and practice tend to neglect significant dimensions of existing—and potential—peacebuilding. First, it explicates how theological method can help peacebuilders to counter positivist and secularist assumptions that often eclipse religious, spiritual, existential, psychic, and emotional experiences that are relevant to naming and healing violence. Second, it uses theological analysis to explore ways in which the Mennonite sociolinguistic community of peacebuilder John Paul Lederach contributes to social theory he developed in contradistinction to the liberal peace. Specifically, the chapter identifies eschatological influences in Lederach’s signature notions of “expansive time” and the “beckoning horizon.” Harnessing the strategic peacebuilding paradigm’s inclusion of multiple sociolinguistic communities, the chapter encourages more extensive conversation between peacebuilding and the discipline of theology.